Physical Protection

            Human life is very important in Islam. The human being must be protected, preserved and given full dues. For this very reason, Islam dictated equal punishment and retaliation or retribution unto individuals who harm others infringing any harm on any person. Islam commands to kill a pre-determined and premeditating criminal who kills an innocent person or soul. However, un-intentional killing has a separate sentence. In such events, the family, or the heirs of the killed victim are given a Diyyah; blood money in substitution of the soul of the victim. On the other hand, atonement is paid in other cases. The atonement is to free a Muslim slave and if this is not available, then fast two consecutive months. All such penalties are imposed in order to preserve the Muslim soul. None has the right to tamper with people's lives, possession or estate for no legitimate reason. All oppressing or abusing individuals must be warned against unjust killing, victimizing or harassing other innocent members of the Islamic society. Furthermore, if an abuser, criminal or killer knows for sure that he will be killed in retaliation for his homicide, he has no permission to proceed and carry out his plan of homicide. If the retaliation is not the same kind of the crime itself, a criminal person will not care, or take heed of the crime he intends to do. Similarly, all other Corpal punishments have the same rationales. The punishment corresponds to type of the crime. That is what Islam sets out. All Corpal punishments are oriented to perpetuate the preservation of the human life and possessions in an Islamic society. The Almighty Allah states in the Glorious Qur'�n Sura Baqara [The Cow] 2:179 the meaning of which is translated as:� In the law of Equality there is (saving of) Life to you, Oh you men of understanding; that you may restrain yourselves�.

            Islam does not stop at this point by inflicting only the worldly penalty for an intentional killer. Such a criminal is yet to face further penalty in the Hereafter. The penalty of the Hereafter will be the Wrath of the Almighty Allah, which he will receive in addition to severe punishment and torment. The Almighty Allah states in the Glorious Qur'�n Sura Nisa [Women] 4:9 the meaning of which is translated as:� If a man kills a Believer intentionally, his recompense is Hell, to abide therein (forever): and the Wrath and the Curse of Allah are upon him, and a dreadful penalty is prepared for him�.

            In regard to human life, Islam has imposed certain specific duties on every one. The following are some of these duties:

• Man does not possess his soul or his own body but rather it is entrusted to him on a temporary basis. Therefore, man is not entitled to torture it or cause any harms, purposely, to it. This life is only to be given in sacrifice for the cause of the Almighty Allah. Islam, therefore, bans any type of suicidal crime or anything leading to it. The Almighty Allah states in the Glorious Qur'�n Sura Nisa [Women] 4:29 the meaning of which is translated as:� Oh you who believe! Eat not up your property among yourselves in vanities: but let there be among you traffic and trade by mutual good-will: nor kill (or destroy) yourselves: for verily Allah has been to you Most Merciful!�.
  
  
• Man must maintain a proper nutrition care to satisfy and satisfy minimum requirements that is essential for a decent living. Man, therefore is not allowed to deprive himself of permissible food, drinks, clothing, marriage and proper care. The Almighty Allah states in the Glorious Qur'�n Sura Aaraf [The Heights] 7:32 the meaning of which is translated as:� Say: Who has forbidden the beautiful (gifts) of Allah, which He has produced for His servants, and the things, clean and pure, (which He has provided) for sustenance? Say, they are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the Signs in detail for those who understand�.
  
  
• In fact, the Almighty Allah denied the fact that the Prophet (peace and blessings of Allah be upon him)banning himself to eat any honey in order to please one of his wives. The Almighty Allah states in the Glorious Qur'�n Sura Tahreem (Forbidding) 66:1 the meaning of which is translated as:� Oh Prophet! Why hold you to be forbidden that which Allah has made lawful to you? You seek to please your consorts but Allah is Oft-Forgiving, Most Merciful�.

            However, it is expected that mankind would be neither stingy nor extravagant. Policy of moderation is commendable. Man may, and rather should, enjoy the lawful bounties offered by the Almighty Allah to man on earth, but as pointed out, in moderation. Man should be neither excessive nor niggard even in lawful items. Moderation is the best and most pleasing approach in this regard. Moderation must be done within the limits and framework of the Islamic laws and constraints. The Almighty Allah states in the Glorious Qur'�n Sura Aaraf (The Heights) 7:31 the meaning of which is translated as:� Oh Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters�.

            Islam forbids man to neglect his physical needs that are required for a decent life. Sadism is not tolerated, condoned, allowed or acceptable in Islam. Man is not allowed to torture his own body, even if this is done in any form of worship of the Almighty Allah. The Almighty Allah states in the Glorious Qur'�n Sura Baqara [The Cow] 2:286 the meaning of which is translated as:� On no soul does Allah place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns�.

            It is further reported that Anas bin Malik (may Allah be pleased with him) said that, 'Three men came to the Prophet's (peace and blessings of Allah be upon him)house. They inquired about the manners and the amount of worship that Allah's Messenger (peace and blessings of Allah be upon him) does and maintains while in his own home. When these folks were informed about the reply, as if they belittled the amount of worship reported to them. These men said to each other, 'We are so little in comparison with the Prophet (peace and blessings of Allah be upon him). The Almighty Allah has forgiven and pardoned completely all the sins of the Prophet (peace and blessings of Allah be upon him) and wiped the previous and the future sins. Based on this, one of the three men declared, 'I shall not sleep any minute during the nights. I shall stand up and spend the entire night in prayers.' The second man declared, 'As for me, I shall never, from now on, (until I die) break a day of fast. I shall fast the rest of my entire life (in worship of Allah).' As for the third man, he declared, 'As for me, I shall never marry women during my entire life (consequently, he will not have any sexual activities at all and chaste himself in worship)'. Anas (may Allah be pleased with him) continued, 'Allah's Messenger (peace and blessings of Allah be upon him) came by and listened to what these people vowed to do. He r commented as follows, 'Are you the three people who said such and such?' They replied positively. Thus, Allah's Messenger (peace and blessings of Allah be upon him) said:� As far as I am concerned, I am the most God-fearing and mindful person among you. However, I offer (some) prayers during the night and I also sleep, I observe fast for some days, and break the fast on other days (of the eleven months outside the month of Ramadan) and I marry. Whosoever deviates from my Sunnah practices does not belong to me (in faith)�[29].

The Preservation of Mind

            In terms of responsibility and the performance of a religious duty, human mind assumes pivotal accountability. Islam, therefore, bans all harmful substances, drugs, intoxicants and the like having negative impact on the mind. The word alcohol, in Arabic, is derived from preventing the brain from functioning properly. Alcohol is considered according to Islam the core of all vices. For it provides disastrous results to the users. Islam sets forth a whipping penalty to the person who uses alcoholic beverages. Consequently, if the brain is preserved in a sober and good functioning condition, then the health will be preserved, the wealth will be properly maintained and the protected items will be also looked after properly. All other destructive items may be also added under this class or category of alcoholism. The Almighty Allah states in the Glorious Qur'�n Sura Maidah [The Table] 5:90, 91 the meaning of which is translated as:� Oh you who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan's handiwork: eschew such (abomination), that you may prosper.Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah and from prayer: will you not then abstain?�.

            In fact, Islam applies stringent rules in order to ban alcohol in the Islamic society once and for all. Islam forbids the manufacturing of any alcohol beverages, earning any income from the sale of alcohol. Moreover, Islam discourages to promote such alcoholic beverages at all in the Islamic society, even if the promoter or salesperson himself does not either drink it or use it. This prohibition is based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):� alcohol is cursed, the drunkard of alcoholic beverages is also cursed, the bartender who offers people or serves people to drink alcoholic beverages is also cursed, the seller of the alcoholic beverages is also cursed, the purchaser of alcoholic beverages is also cursed, the squeezers of the grapes to make it into alcoholic beverages is also cursed, the courier (or the carrier) of the alcoholic beverages is also cursed, the person who requests others to carry alcoholic beverages to bring them to him is also cursed, and the person who benefits from the price collected on the sale of alcoholic beverages is also cursed�[30].

The Preservation of Honor

            Islam prohibits all types of adultery and fornication. Yet, it has banned all activities that lead to commit such a heinous crime against self, others and the entire society. On this point, Islam concurs with previous divine religions. Islam, however, went further towards this direction. Islam banned any act that may lead to committing such a crime against the humanity. Islam banned unlawful look at a female, or a male that may attract a person from a different sex. Further, Islam bans a man and a woman who are not related to each other and can marry to be alone, or in seclusion from public. Likewise, Islam bans the lustful touches of the two opposite sexes. Furthermore, Islam bans the mingling of the two opposite sexes. This closes all the possible avenues of committing adultery or fornication of any type. This is based on the verse in the Glorious Qur'�n Sura Isra [The Night Journey] 17:32 the meaning of which is translated as:� Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils)�.

            It is also based on another verse of the Glorious Qur'�n Sura Anam [Cattle] 6:151 the meaning of which is translated as:� Say: Come, I will rehearse what Allah has (really) prohibited you from: join not anything as equal with Him; be good to your parents; kill not your children on a plea of want - We provide sustenance for you and for them - come not nigh to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom�.

            Therefore, Islam sets a Corpal punishment for a bachelor male or female who commits fornication. The Almighty Allah states in the Glorious Qur'�n Sura Nur [The Light] 24:2 the meaning of which is translated as:� The woman and the man guilty of adultery or fornication flog each of them with a hundred stripes: let not compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the Last Day: and let a party of the Believers witness their punishment�.

            Allah's Messenger (peace and blessings of Allah be upon him) further expounded the graveness of the crime of adultery saying:� There is no greater sin (in the Sight of Allah (subhanahu wa ta'ala) and Islam) after the sin of associating others in the worship of Allah (subhanahu wa ta'ala). (that is more flagrant in the Sight of Allah (subhanahu wa ta'ala) ) than placing a semen in a private part of a woman who is not lawful for the man to place there�[31].

            As for the married male or female who commits adultery, while being married, or after divorcing one's spouse, the penalty for such a criminal person is to stone to death. The criterion to apply this Corpal punishment, however, is to meet one of the following conditions:

• 1. Confession:
  This means that both, male and female, confess their crime openly and publicly before the Muslim Judge or ruler. Punishment, in this case, is not executed immediately and from the first instant of being reported. The offenders are given the chance to review their confession and admission of sin. If they insist repeatedly, several times this Corpal punishment is executed.
  
  
• 2.Testimony of the witnesses:
  It means the witnesses of four fair, trustworthy, honest and sound people who report seeing the adulterers in action. These witnesses must state the minute details of seeing and witnessing the detailed intercourse. Of course, such a scene is very rare to come by as most reasonable and normal people have their intercourse in full privacy and behind closed doors, or rather properly locked and secret places. Therefore, seeing a crime of adultery in action is almost impossible under normal conditions and circumstances. In fact, the history of Islam recorded two or three instances of confession on crimes of adultery. The individuals, who committed such a flagrant crime and openly confessed their crime was because of their clean conscious and strong faith in Allah (subhanahu wa ta'ala). They wished to be penalized in the world and be protected in the Hereafter. However, if the actual intercourse does not fully take place, there will be no application of Corpal punishment. For instance, if a person, male or female only kisses, hugs or touches the private parts of the other person, without actually committing adultery or fornication, this Corpal punishment will not be applicable to them.

            Islam further establishes a penalty of false accusation to a person who accuses another person for committing adultery or fornication, but does not produce tangible evidence to support his claim and accusation. Such a false accuser will be given eighty lashes for his/her false accusation. This is based on the verse in the Glorious Qur'�n Sura Nur [The Light] 24:4 the meaning of which is translated as:� And those who launch a charge against chaste women, and produce not four witnesses, (to support their allegations), flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors�.

            Furthermore, Islam prohibits all derogatory acts that violate the honor, dignity and respect of Muslims in the community. This is based on the verse in the Glorious Qur'�n Sura Hujurat [The Chambers] 49:11,12 the meaning of which is translated as:� Oh you who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: and those who do not desist are (indeed) doing wrong. Oh you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it. However, fear Allah: for Allah is Oft-Returning, Most-Merciful�.

            This is also based on another verse of the Glorious Qur'�n Sura Nisa [Women] 4:112 the meaning of which is translated as:� But if any one earns a fault or a sin and throws it on to one that is innocent, he carries (on himself) (both) a falsehood and a flagrant sin�.

The Preservation of Wealth

            Islam has protected personal wealth. Islam imposes very strict penalties against thefts and thieves. This is done with the idea of ensuring protection to the wealth of the individuals, their ownership and personal assets. Therefore, Islam imposes the Corpal punishment of cutting off the hand of the thief who steals the belonging of others. The Almighty Allah states in the Glorious Qur'�n Sura Maidah [The Table] 5:38 the meaning of which is translated as:� As to the thief, male or female, cut off his or her hands: a punishment by way of example, from Allah, for their crime: and Allah is Exalted in Power. Full of Wisdom�.

            The process of amputating the hand of a thief is orderly. It is not haphazard as anti-Islamic elements project. Basic conditions must be met in order to cut off the hand of the thief. These conditions are as follows:

• The stolen item, money, or valuables must be under a locked area. The thief must break the lock to get to the item he steals. Therefore, if a thief steals an item that is left outside, not cared for, then the hand of the thief won't be cut off. The thief, however, in such a case will be subjected to penalty. The executive authority is to determine the appropriate penalty. The owner of the stolen item is considered, in such situation, negligent for his valuable items.
  
  
• The theft committed should not involve the food for survival. If the theft is for the sole purpose of feeding oneself, the hand of such a thief will not be cut off. This is based on the action taken by the second Caliph Omar bin al-Khattab (may Allah be pleased with him) during the year called the "Ramadah Year Famine" where Omar (may Allah be pleased with him) did not apply this Corpal theft punishment due to the then existing circumstances.
  
  
• The value of the theft must be within the range of the value set for stealing which renders a convicted punishable with the amputation of hand.

            It should also be pointed out here that this type of Corpal punishment would not be executed unless all pertinent evidence is available and there is not doubt in the mind of the Muslim judge, that the crime is punishable by Islamic law. This is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� Block off the application of the Corpal punishment by negating the presence of any possible or potential judicial errors�.

            Islamic jurisprudence, however, while expiating Corpal punishment of a criminal for the crime he committed, will substitute it with another type of disciplinary punishment. Disciplinary punishment is usually less than the Corpal punishment and is determined by the Muslim judge according to the type, level, category and severity of the crime and the criminal himself and his criminal records. Disciplinary punishment may be imprisonment, whipping in public, reprimanding him or imposing a fine for his crime.

            Furthermore, Islam has banned all types of transgression against private possessions, estate and lands ownership. This is based on the verse in the Glorious Qur'�n Sura Baqara [The Cow] 2:188 the meaning of which is translated as:� And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that you may eat up wrongfully and knowingly a little of (other) people's property�.

            Therefore, the transgressor will be subjected to a tremendous and severe penalty on the Day of Judgement. This is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� Whosoever unjustly takes any money of the wealth of another Muslim's wealth without a due right, Allah will meet such a person while He is indignant with him�[32].

            This is also based on another statement of Allah's Messenger (peace and blessings of Allah be upon him):� Whosoever unjustly grabs a hand measurement of a land (of another Muslim) Allah (subhanahu wa ta'ala) will cause such an oppressor to be surrounded with seven earths (around his neck) on the Day of Judgement�[33].

            Moreover, Islam demands that the oppressor must return the amount he unjustly confiscated of other Muslims' land or property or alternatively he is forced to pay the value of such unjustly confiscated property. Furthermore, the oppressor in such a situation is subjected to a lashing penalty determined by the Muslim judge. Yet, Islam entitles the owner of a wealth or property to defend all that he owns even at the point of killing the oppressor. If the owner kills his oppressor, he is not to be killed for killing the oppressor, if he can prove that he killed him while defending his ownership. If the oppressor, on the other hand, killed the defending owner, the killed owner is a martyr. This is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� Whosoever is killed defending his wealth is categorized as a martyr�[34].

Preservation of Progeny

            Islam pays a special attention to the reproduction of man and the maintenance of the human race on earth. This race of human is entrusted with the guardianship of the entire earth and the representation of divine wisdom to serve as the vicegerent of the Almighty Allah on earth. Therefore, stopping the reproduction process by any means, ceasing it in any form or tampering with it in any way or cause to reduce it, for no legitimate reason, is an unlawful practice according to Islam. The Almighty Allah states in the Glorious Qur'�n Sura Baqara [The Cow], 205 the meaning of which is translated as:� When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loves not mischief�.

            Islam, for instance, prohibits abortion after the fourth month of pregnancy. Muslims believe that the soul will be blown in the fetus at the fourth month of pregnancy. However, if there is a grave situation, which endangers the life of mother, there is no harm in performing abortion to the fetus. This is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� �A fetus will be constructed in the shape of sperm for forty days. Then, it will be a clinking clot [to the internal side of the mother's womb] for another forty days. Then, the angel will be sent down to the fetus to blow the soul in it. The angel [is further] commanded to write the following four items [concerning the future life of the fetus on the earth] as follows: the [pre-determined] provision of the fetus, his/her term [life duration on earth], and whether he/she is fortunate or unfortunate [while alive on earth]�[35].

            In fact, Islam considers it a premeditated killing when a pregnant mother performs abortion after the soul is blown in the fetus [after four months of pregnancy]. Such a killing entitles a punishment for both parents. Unintentional abortion, however, requires a blood-money substitution for the aborted fetus. This issue may be reviewed in the books on Islamic jurisprudence.

            Many statements of Allah's Messenger (peace and blessings of Allah be upon him) are reported in this regard concerning the urge to have a normal reproduction of the human race, the maintenance of the human race and to increase the rate of reproduction, if possible. Allah's Messenger (peace and blessings of Allah be upon him) says:� Marry a loving, kind and reproducing female as I will take a special pride by you on the Day of Judgement�[36].

Lineage Preservation

            Islam capitalizes on the value of the nucleus family and the broader sense of family as well. The nucleus family is the basis and the foundation of the society. In order to protect this family against breaking and disintegrating, Islam pays every attention to this unit of the society. Lineage is one of the essential bonds of the family. A relative will recognize the rights of his kin and kith and consequently, will pay his due right to that relative in an appropriate fashion. Allah (subhanahu wa ta'ala) laid down certain rules, and regulations that consolidate the foundations of kinship rights on every individual member of the family. Moreover, Islam protects the family against interactions that may lead to its disintegration. Open relationships between the family members, who are permitted to marry one another lawfully, may lead to many family social problems. Such open family relationship may, for instance, lead to unlawful types of marriages such as the incest marriages or may cause the deprivation of inheritance for the person who is entitled for inheritance and vice versa. Allah's Messenger (peace and blessings of Allah be upon him) says:� Any woman, who falsely attributes a child to her household as a genuine child of her husband, is not considered a Believer in Allah. Furthermore, Allah (subhanahu wa ta'ala) will not permit such a woman to enter Jannah. Moreover, any man who falsely denies his son, while looking at him [knowing that he is truly his son], Allah (subhanahu wa ta'ala) will place a barrier between Him and that man [will not permit such a man to look at Him]. Furthermore, Allah (subhanahu wa ta'ala) will scandalize such a false claim of this person before the entire humanity [on the Day of Judgement]�[37].

            In the pre-Islamic Jahiliyyah the family system was corrupt. Islam initiated decisive reformations. It annihilated all existent malpractice. The following are some of the items banned by Islam:

• Child adoption:
  Islam prohibits adopting a child who is not a genuine and blood child of a male. Thus, adopted child will take the family name of the adopting father or parents and will be entitled to all rights and duties like one's real and own child. This is based on the verse in the Glorious Qur'�n Sura Ahzab [The Confederates], 33:4,5 the meaning of which is translated as:� Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom you divorce by Zihar[38] your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way. Call them by (the names of) their fathers: that is more just in the Sight of Allah. However, if you know not their father's (names, call them) your Brothers in Faith, or your Maulas[39]. However, there is no blame on you if you make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Forgiving, Most Merciful�.
  
  
• Admitting a child as a son/daughter:
  A father must openly declare that the child is truly his legitimate child, in order for the child to be attributed to him in lineage. Islam bans claiming a child to a man without father's admission because such a claim jeopardizes marital relationships as well as family life. Moreover, such inconsiderate claim gives the man (who might and might not be a husband) the power to follow his whims and personal desires to claim as he pleases. Yet, the woman (who might be the wife in such case) is exposed and subjected for false accusations. This blemishes her honor and dignity and pride by accusing her with illegitimate sexual activities with a man other than her own lawful husband. Moreover, such a false claim of a man may create a rift between the rest of the children of the family, and distort the lineage of that particular family by mixing the pure children with out of wedlock children. Islam, therefore, determines that any child born who is a legitimate product of a marriage contract is attributed to the father with no need of any further proof or denial. A husband of a woman needs not to admit openly that child is his. Such a declaration seems odd and unnecessary. This practice is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� The (born) child (as a result of a lawful marriage) belongs to the (bed of) his father�[40]. The only exception to this rule is when it is proved, beyond a doubt, that the wife is betraying her husband and is pregnant from another man, other than her own husband. In such case, specific rules and judicial sentences will apply. We shall not cover these rules in this book.
  
  
• "Khal'a", or disowning:
  It is the instance where a father discovers legitimately that some of the children who are attributed to him are not really his. Thus, after disowning such person, or persons, he will become total stranger to them. This means that if the person who is disowned is a female, she must not appear before such a man at her leisure, travel with him, live with him or deals freely with him.
  
  
• Woman's family name change after marriage:
  A Muslim woman, after marriage keeps her median's family name according to Islamic jurisprudence. According to Islamic teachings and law, it is unlawful for a woman to bear the family name of her husband after marriage. Looking at this closely one can comprehend the great honor, dignity and respect for the freedom granted to the woman in Islam. Moreover, this practice preserves the equality and equal right of a Muslim woman to the Muslim man in the right of carrying their own independent name and to become a follower to the husband's family name immediately after marriage.
  
  
• Preserving and honoring the rights of the weak and the disable person:
  Islam honors the elderly members in the Islamic society, respects them and extends every possible assistance to them. Individuals who have dedicated their lives for the sake of society and nation must be truly honored and respected. Similarly, the disable persons, who are tested and tried by Allah (subhanahu wa ta'ala) with such disabilities, are also to be respected. They are disabled, Allah knows best, to test their patience and to let others benefit from seeing them and appreciate the Grace of Allah unto them as healthy people are perfectly enjoying all their limbs and organs properly. This is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� He is not considered among us Muslims, who does not show mercy to our youngster and show respect to our elders�[41].
  
  Furthermore, this practice is also based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):� Never a young man respects and honors an elder at his old age, but the Almighty Allah will pay such a person back at his old age. Allah (subhanahu wa ta'ala) will avail people to respect such a young respectful man at the old age when he needs it most�[42]. As for the helpless orphan, who really needs help and proper care, the Almighty Allah states in the Glorious Qur'�n Sura Dhuha, (The Forenoon), 93:9 the meaning of which is translated as:� Therefore treat not the orphan with harshness�.
  
  Also, the Almighty Allah states in the Glorious Qur'�n Sura Isra (The Night Journey) 17:34 the meaning of which is translated as:� Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement, will be inquired into (on the Day of Reckoning)�.
  
  Furthermore, the Almighty Allah states in the Glorious Qur'�n Sura Nisa (The Women) 4:10 the meaning of which is translated as:� Those who unjustly eat up the property of orphans, eat up a fire into their own bodies: they will soon be enduring a blazing fire!�.
  
  Yet, Allah (subhanahu wa ta'ala) addressed the preservation of the rights of the innocent children whose parents might commit a crime against them due to poverty and total ignorance by killing them. Allah (subhanahu wa ta'ala) stated in the Glorious Qur'�n Sura Anam (The Cattle) 6:151 the meaning of which is translated as:� Say: Come, I will rehearse what Allah has (really) prohibited you from": join not anything as equal with Him; be good to your parents; kill not your children on a plea of want - We provide sustenance for you and for them - come not nigh to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom�. In this fashion we can see the preservation of the weak, gullible and less affluent people in the Islamic society.
  
  
• The preservation and the safety of the national resources:
  All hidden, buried and reserved national resources are public property. This does not mean that any body can have a direct access to its use as he pleases, but rather, the income generated from all these natural resources must be placed in the Islamic government Treasury. The Treasury will extend finances to meet the needs of the public. Such resources are not to be privately owned by a specific group or class of people or individuals for any specific merit. Such resources are publicly owned in terms of the public interest gain and benefits. It becomes a collective responsibility of the Islamic society to watch out for any intruder or aggressor and report such person to the Islamic authorities in order to maintain their safety. Any unlawful exploitation of natural resources is banned according to Islamic teachings and principles. The Almighty Allah states in the Glorious Qur'�n Sura Baqarah [The Cow] 2:60 the meaning of which is translated as:� And do no evil nor mischief on the (face of the) earth�. Furthermore, this is based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� The human beings are partners in three items. These items are: water, grazing grass and fire (fuel)�[43].
  
  
• Public and private rights in Islam:
  Islam endeavors to strengthen the social ties among the members of the Islamic society. Therefore, Islam first addressed the rights of the immediate members of the family. All the kindred have rights in Islam towards each other. The value and the importance of such rights vary according to the degree of relationship. The Almighty Allah states in the Glorious Qur'�n Sura Nisa [The Women] 4:1 the meaning of which is translated as:� Oh Mankind! Reverence your Guardian-Lord, who created you from a single Person, created, of like nature, his mate, and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom you demand your mutual (rights), and (reverence) the wombs (that bore you): for Allah ever watches over you�.
  
  Furthermore, the common relationships were not neglected in Islam either. Varied relationships between people make up a network, which joins people or makes them closer socially to each other. Distant people to each other need a type of bond that brings them together in a close net in order to appreciate one another. Hence, Islam establishes the basis for such a cohesive society. The Almighty Allah states in the Glorious Qur'�n Sura Hajj [Pilgrimage] 22:41 the meaning of which is translated as:� (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs�.
  
  This type of strengthening relationship is also based on the statement of Allah's Messenger (peace and blessings of Allah be upon him):� The example of Believers in love, affection, cooperation and collaboration is like that of one body. If one organ of the body aches, the entire body will support the aching body by staying awake (in defense against the attacks of the foreign bodies) and by getting feverish (a state that shows the cooperation of the entire systems of the body to defend against the invading microbes or disease)�[44]. Therefore, there are well-established public and private rights in the Islamic society. We will focus on the most important ones.

1. The Rights towards Almighty Allah

            The essential right of man towards Allah (subhanahu wa ta'ala) is, to worship Him alone, setting no rivals, partners, helpers or attribute any sons or daughters to Him (subhanahu wa ta'ala). Man must declare the testimony of Truth. He should bear witness to the fact that, 'there is no deity worthy of worship but Allah alone'. However, this declaration involves the following requirements:

• Full faith: Man must submit himself to Allah (subhanahu wa ta'ala) in faith and total belief. He must declare, with the acceptance of his heart, that, 'There is no deity worthy of worship but Allah alone. He has no partner, assistant, and son or else. The Almighty Allah states in the Glorious Qur'�n Sura Muhammad (peace and blessings of Allah be upon him) 47:19 the meaning of which is translated as::� know, therefore, that there is no god but Allah, and ask forgiveness for the fault and for the men and women who believe: for Allah knows how you move about and how you dwell in your homes�.
  
  
• Sole worship: Allah alone deserves to be worshipped in full. None has the right to be worshipped along or besides Him. All statements, acts and hidden intentions must agree with what the Almighty has designated. All actions of man must be performed for the Pleasure of the Almighty. The Almighty Allah states in the Glorious Qur'�n Sura Ghafir (Forgiver) 40:60 the meaning of which is translated as:� And your Lord says: Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell, in humiliation!�.
  
  An example of such worship is to offer the obligatory prayers. One of the fruits of offering and maintaining such prayer is to enjoin good and stop all evil acts. The Almighty Allah states in the Glorious Qur'�n Sura Ankabot (The Spider) 29:45 the meaning of which is translated as:� Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that you do�.
  
  Furthermore, the payment of Zakah to the destitute will tend to generate self-purification and elimination of misery and niggardliness. Additionally, an alms giver becomes considerate to others, especially needy and poor. The Almighty Allah states in the Glorious Qur'�n Sura al-Lail (The Night) 92:18-20 the meaning of which is translated as:� Those who spend their wealth for increase in self-purification, And have in their minds no favor from anyone for which a reward is expected in return. But only the desire to seek for the Countenance of their Lord Most High�.

            Moreover, observing fasting enables man to have a better control over temptations and passions. It gives him a better self-discipline and grants man a better understanding of the sense of piety and God-fearing, a concept that is extremely hard to explain and visualize. The Almighty Allah states in the Glorious Qur'�n Sura Baqara (The Cow) 2:183 the meaning of which is translated as:� Oh you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint�.

            Performing Hajj, pilgrimage also has a special wisdom as the Almighty Allah states in the Glorious Qur'�n Sura Hajj (Pilgrimage) 22:28 the meaning of which is translated as:� That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days Appointed, over the cattle which He has provided for them (for sacrifice): then eat you thereof and feed the distressed ones in want�.

            Moreover, all acts of worship in Islam are able to be performed. Average person is capable of performing and observing all acts of worship that Allah (subhanahu wa ta'ala) obliged man to observe as obligatory duties. Islam is a natural and practicable religion. The Almighty Allah never prescribed a duty that man is unable to render or maintain on a regular basis. Allah (subhanahu wa ta'ala) means well for His creatures. He never means to impose any hardship or difficulties on them. The Almighty Allah states in the Glorious Qur'�n Sura Baqara (The Cow) 2:185 the meaning of which is translated as:� Allah intends every facility for you; He does not want to put you to difficulties�.

            In support of this Allah's Messenger (peace and blessings of Allah be upon him) says:� If I command you to do any activity, do as you can afford�[45].

            Such acts of worship, however, are either completely exempted, or at least sustained with concession in the events of hardships. This permission does not provide any excuse to render the acts of worship. For instance, standing is required to perform daily-prescribed prayer. I f a worshipper is unable to offer prayer by standing up, he may offer it sitting sown. If a worshipper is not able to perform prayer sitting down, he/she may offer prayer lying down on the side of the body or on his back, or in a way that is suitable and comfortable to his situation. If a worshipper is not able to maintain his prayer in any of the above situations, he may point out, blinking his eyes, and still offers an acceptable form of prayer, by indicating his motions for standing up, bowing, prostration and sitting down. Similarly, a male Muslim is to offer his daily-prescribed prayer in a group, with the congregation (preferably the first call) in the Masjid. This rule, however, is no longer a requirement, because of fear of harm, intensity of cold, rain, snow or similar other conditions. Furthermore, it is incumbent to perform ablution prior to offering a prayer. This requirement is waived if the water in extinct. In fact, a Muslim who cannot find accessible water may perform a Tayam-mum (Dry Ablution) instead and still offers his prayer exactly as if he performs ablution with water. Additionally, a menstruated or an after birth confined Muslim woman is exempted to offer a prayer while in her menses or bleeding until she is completely free of bleeding. Yet, such a Muslim woman in these conditions is not required to make up prayers they missed.

            A Muslim, male or female, who does not possess Nisab, (The requisite amount on the basis of which it is obligatory to pay Zakah) is not required to pay any Zakah dues.

            An old person who is unable to observe fasting, and a sick person who also cannot observe fasting conveniently are exempted from fasting. They have to pay its atonement. Atonement is to feed a person for one meal for each day not fasted. Similarly, a traveler may break his fast while travelling, as travelling involves hardship and fatigue. Furthermore, a woman in her menses or a woman after childbirth and still bleeding, is not to fast until she is completely free of all bleeding. Such a woman, however, is to make up days of missed fasting.

            Hajj, pilgrimage is not obligatory to a person who is incapable to perform it either due to physical inability or lack of financial abilities. However, a person who is financially capable to perform Hajj but physically is incapable, must pay someone else to serve him as substitute, on his behalf, to perform Hajj. A financially incapable person, however, is not required to observe this obligatory pillar of Islam until he becomes financially capable to perform it. Such person must have sufficient funds to satisfy his and his family needs. This is based upon the instruction of the verse of the Glorious Qur'�n, Sura Al-Imran 3:97 the meaning of which is translated as:� In it are Signs manifest; (for example), the Station of Abraham; whoever enters it attains security; pilgrimage thereto is a duty men owe to Allah, those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures�.

            If a person faces the shortage of lawful food and is on the brink of death, he is allowed to take even unlawful food items (meat of the dead animal, pork and wine). However, he must take the least possible quantity to sustain his life breaths. This rule is also based upon the instructions of the verse of the Glorious Qur'�n, Sura Baqarah (The Cow) 2: 173 the meaning of which is translated as:� He has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without willful disobedience, nor transgressing due limits, then is he guiltless. For Allah is Oft-Forgiving, Most Merciful�.

            Sayyid Qutub, the well-known scholar, comments on this verse, " This is the belief, or religion, that acknowledges the humanity as a human being. Man is neither looked upon as a pure angel with angelic abilities, nor dealt with as devil. Man is dealt with according to his actual physical abilities. All weakness points are taken into consideration as it comes to obligatory matters of worship. Main points of strength, however, are well taken into consideration as well, when it comes to all types of obligatory acts of worship in Islam. Moreover, man is looked at, and treated as a whole unit. Man's soul, physical needs, nature, desires, mental abilities, emotional abilities and other needs are all taken into consideration when he is required to perform any obligatory, or even voluntary, acts of worship. All these are kept in harmony of a fine quality. No hardships are imposed, no burdens are placed and nothing above reach is required of man".

            A Believing Muslim is required to acquire full faith in the "Names" and "Attributes" that Allah (subhanahu wa ta'ala) has given Himself, or those attributed to Him by His Prophet and Messenger (peace and blessings of Allah be upon him). A human being is not to attribute any name or quality to Allah that neither Allah (subhanahu wa ta'ala) nor His Prophet and Messenger attributed to Him. He must not offer any undue explanation, or offer any similitude or shape to express his opinion concerning these Names and Attributes of Allah (subhanahu wa ta'ala). This is based on the verse of the Glorious Qur'�n Sura Shura (Consultation) 42:11 the meaning of which is translated as:� There is nothing whatever like unto Him, and He is the One that hears and sees (all things)�.

            Human being must acquire full and total submission to the Will of Allah. This is expressed through willing obedience to all the Commands of Allah (subhanahu wa ta'ala). This is based on the instruction of the verse of the Glorious Qur'�n Sura Ahzab (The Confederates) 33:36 the meaning of which is translated as:� It is not fit for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path�.

            A Muslim must acquire a full and pure love of Allah (subhanahu wa ta'ala) as well as His Prophet and Messenger (peace and blessings of Allah be upon him). This love should dominate the love of other beings. This directive is based on the instructions of the verse of the Glorious Qur'�n Sura Tawbah (The Repentance) 9: 24 the meaning of which is translated as:� Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight - are dearer to you than Allah, Or His Messenger, or the striving in His cause - then wait until Allah brings about His decision: and Allah guides not the rebellious�.

2. The Rights towards Prophet Mohammed (peace and blessings of Allah be upon him)

            In short, these rights may be put in the following declaration, "Mohammed (peace and blessings of Allah be upon him) is the slave servant Messenger of Allah (subhanahu wa ta'ala)". This declaration requires the following:

• Belief in the universality of the Message of Prophet Mohammed to the entire humanity. Islam is not oriented to a specific category of people, as it was the case with previous Prophets and Messengers (peace and blessings of Allah be upon him). This is derived from the verse of the Glorious Qur'�n Sura A'raf (The Heights) 7:158 the meaning of which is translated as:� Say: Oh men! I am sent unto you all, as the Messenger of Allah, to Whom belongs the dominion of the heavens and the earth: there is no god but He: it is He that gives both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) you may be guided�.
  
  
• Belief that Allah's Messenger and Prophet, Mohammed (peace and blessings of Allah be upon him) is fully protected against possible human errors. Similar is the belief that the Prophet (peace and blessings of Allah be upon him) never made any omission or commission in delivering the complete Message of Allah (subhanahu wa ta'ala). This is based on the verse of the Glorious Qur'�n Sura al-Najm 59:3 the meaning of which is translated as:� Nor does he say (ought) of (his own) Desire�.
  
• Acquire complete belief that Prophet Mohammed (peace and blessings of Allah be upon him) is the Final Prophet and Messenger of Allah (subhanahu wa ta'ala) to mankind. Yet, he (peace and blessings of Allah be upon him) is the best of all the Prophets and the Messengers (peace and blessings of Allah be upon him) and that there is no Prophet or Messenger at all to come after him (peace and blessings of Allah be upon him). This is based on the verse of the Glorious Qur'�n Sura Ahzab (The Confederates) 33:40 the meaning of which is translated as:� Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Last of the Prophets�.
  
  
• Acquire complete belief that the religious duties and Divine Commands to mankind are complete and that the Prophet (peace and blessings of Allah be upon him) has delivered the Message of Allah (subhanahu wa ta'ala) in its entirety. Furthermore, the Prophet and the Messenger of Allah (subhanahu wa ta'ala) has given the best advice to his Ummah, nation and the best guidance to do all good and to avoid all evils. This is based on the verse of the Glorious Qur'�n Sura al-Maedah (The Table) 5:3 the meaning of which is translated as:� This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving, Most Merciful�.
  
  
• Acquire full belief that the laws enunciated in Islam are accepted as approved in the Sight of Allah (subhanahu wa ta'ala). All types of worship must hinge on and revolve around these divine laws. Human actions will not be accepted, Allah knows best, unless and until they are in conformity with these divine laws. This is based on the contents of the verse of the Glorious Qur'�n Sura al-Imran 3:85 the meaning of which is translated as:� If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)�.
  
  
• A Believer must render full compliance to the commands of the Prophet (peace and blessings of Allah be upon him). At the same time, he must strive to avoid any act of disobedience. This is based on the instruction of the verse of the Glorious Qur'�n Sura al-Hasher (The Gathering) 59:7 the meaning of which is translated as:� So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And, fear Allah; for Allah is strict in Punishment�.
  
  
• A Muslim must demonstrate full acceptance, tolerance and satisfaction of any verdict passed by Allah's Prophet and Messenger (peace and blessings of Allah be upon him). This is based on the instruction of the verse of the Glorious Qur'�n Sura al-Nisa (The Women) 4:65 the meaning of which is translated as:� But no, by Your Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction�.
  
  
• A Muslim must follow all Sunnah, and the authentic traditions that Allah's Messenger and Prophet (peace and blessings of Allah be upon him) passed throughout his life. No one has any authority to alter, add or omit any of the Sunnah traditions of Allah's Prophet and Messenger (peace and blessings of Allah be upon him). This is based on the instruction of the verse of the Glorious Qur'�n Sura al-Imran 3: 31 the meaning of which is translated as:� Say: If you do love Allah, follow me: Allah will love you and forgive you your sins; for Allah is Oft-Forgiving, Most Merciful�.
  
  
• A Believer must uphold the status of honor and dignity bestowed by Allah to His Prophet (peace and blessings of Allah be upon him). No one has the right to exaggerate his status. This is based on the statement of the Prophet (peace and blessings of Allah be upon him):� Do not praise me more than I deserve. Allah (subhanahu wa ta'ala) created me as a slave-servant before calling me a Prophet, Messenger�[46].
  
  
• A Muslim must offer proper greeting to Allah's Prophet and Messenger (peace and blessings of Allah be upon him)every time his name is invoked. This is based on the instruction of the verse of the Glorious Qur'�n Sura al-Ahzab (The Confederates) 33:56 the meaning of which is translated as:� Allah and His Angels send blessings on the Prophet: Oh you who believe! Send your blessings on him, and salute him with all respect�.
  
  
• A Believer must acquire true love and affection of the Prophet and the Messenger of Allah (peace and blessings of Allah be upon him) above all others. This is because of the grace, favor and blessings that the Prophet (peace and blessings of Allah be upon him) brought forth for in the terms of guidance to the true religion of Allah (subhanahu wa ta'ala). This is based on the instruction of the verse of the Glorious Qur'�n Sura al-Tawbah (The Repentance) 9:24 the meaning of which is translated as:� Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight -are dearer to you than Allah, or His Messenger, or the striving in His cause- then wait until Allah brings about His decision: and Allah guides not the rebellious�.
  
  
• A Muslim must devote every possible effort and opportunity available to him to call others to the Message of Mohammed (peace and blessings of Allah be upon him). This must be done and performed with full wisdom. Inform the unaware, teach the ignorant, strengthen the faith of people with wavering faith, and all must be done with a great level of wisdom. This is based on the instruction of the Glorious Qur'�n Sura al-Nahl (The Bees) 16:125 the meaning of which is translated as:� Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for Your Lord knows best, who have strayed from His Path, and who receive guidance�. In addition, this is based on the statement of Allah's Prophet and Messenger (peace and blessings of Allah be upon him):� Deliver on my behalf even one verse�[47].

3. Rights towards Other Prophets and Messengers

            According to Islam, a belief of a Muslim is not considered complete unless declares a full faith in the truth of all the previous Prophets and Messengers of Allah (subhanahu wa ta'ala). A Muslim must believe that all the previous Prophets and Messengers were sent for specific groups of people at specific period of history. The missions and messages of these Prophets were unlike Islam. The Message of Islam and the Prophet Muhammad (peace and blessings of Allah be upon him) is universal and for all times and climes until the Day of Judgement. This is also based on the instruction of the verse of the Glorious Qur'�n, Sura Baqarah (The Cow) 2:285 the meaning of which is translated as:� The Messenger believes in what has been revealed to him from his Lord, as do the men of faith. Each one (of them) believes in Allah, His angels, His Books, and His Messengers. We make no distinction (they say) between one and another of His Messengers. And they say:We hear, and we obey, (we seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys�.

            As pointed out earlier, Muslims must invite others to the Message of Islam as a way of life and as part of duty. Muslims are required only to deliver the Message of Islam to others, and not to force it on others or compel others to accept it. This is based on the instructions of the verse of the Glorious Qur'�n Sura al-Kahf (The Cave) 18:29 the meaning of which is translated as:� Say, The Truth is from your Lord: Let him who will, believe, and let him who will, reject (it)�.

4. The Rights of Parents

            The rights of parents mean, in short, their total obedience. This obedience must not contradict the obedience of Allah's Commands. It also involves being equally kind to both parents in terms of gifts and care. Additionally, a son or daughter must secure necessary items for parents in terms of food, clothing and proper shelter (with him and his family in the first place whenever possible). Moreover, a son or daughter must demonstrate all humility and respect to both parents equally. A Muslim believing son or daughter must not show any arrogance against his both parents. A son or daughter must demonstrate all patience and perseverance when serving both his/her parents, equally. A son/daughter must show every possible consideration to the feelings and the emotions of his/her parents equally. This is based on the instruction of the verse of the Glorious Qur'�n Sura Isra (Night Journey) 17:23 the meaning of which is translated as:� Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor�.

            This is also based on the directive of Allah's Prophet and Messenger (peace and blessings of Allah be upon him) saying:� Allah's Pleasure (with man) is based on the pleasure of both parents (with their child). Similarly, the Wrath of Allah (with a person) is also based upon the anger of the parents of such a child�[48].

            Moreover, both parents are entitled for such right even if they are not Muslims so long as they do not command their children to do any act of disobedience of Allah (subhanahu wa ta'ala). This is based on the instruction of Allah, Messenger (peace and blessings of Allah be upon him) reported by Aeshah (may Allah be pleased with him), 'My mother, while still not Muslim, came to visit me. I asked Allah's Prophet (peace and blessings of Allah be upon him) concerning her visit (and how to treat her while visiting me) and said, My mother is eager to visit with me. Should I (or should I not) extend my courtesy (as a host) to her? He (peace and blessings of Allah be upon him) said, Mother, must be given priority in terms of kindness, sympathy, good feelings, love and affection. This is based on the advice of Allah's Prophet (peace and blessings of Allah be upon him):� A man came to Allah's Prophet (peace and blessings of Allah be upon him) and asked him, Oh Prophet of Allah! Who is the most worthy and deserving person of my companionship? He (peace and blessings of Allah be upon him) replied, Your mother. The man further asked, Then who is next (in terms of receiving best of companionship)? The man asked, who is next worthy person of my companionship? Allah's Messenger replied, your mother. The man asked [for the third time] who is next? Allah's Messenger replied, It is your mother. The man asked [the fourth time], who is next? Allah's Messenger replied, Then is your father. Then the next in kin�[49].

            Thus, we notice that Allah's Messenger (peace and blessings of Allah be upon him) assign the mother with a three-fold portion of the right of companionship, while offered the father only one share. This is because, Allah knows best, due to the fact that mothers suffer lot of hardships as it is not the case with the fathers. The mother raises, bears and extends parental care to the child. Additionally, it is based on the instructions as given the verse of the Glorious Qur'�n, Sura Ahqaf 46:15 the meaning of which is translated as:� We have enjoined on man kindness to his parents: in pain did his mother bear him, and in pain did she give him birth�.

            Mothers bear their child in the fetus for nine months. Fetus imposes in his nutrition on mother's food while in embryo. Mothers also suffer greatly with labor and delivery process. Then, mothers suffer further for caring of the child after birth as well.

5. The Rights of Husband towards His Wife

            Financial and other means of care: A husband has the right of home management and direction. A husband, although a leader, but is not tyrant governor. A husband has the authority to see that family's interests are best served. This is based on the instructions of the verse of the Glorious Qur'�n, Sura Nisa (The Women) 4:34 the meaning of which is translated as:� Men are the protectors and maintainers of women, because Allah has given the one more [strength] than the other, and because they support them from their means�.

            Furthermore, the husband, as a man, is more rational in resolving issues of family life. Wife, as a woman, is emotional in general.

            A wife is required to obey the commands and instructions of her husband so long as these do not involve any act of disobedience to Allah's Command, and the Prophet's directives. This is in response to the instruction of Allah's Messenger (peace and blessings of Allah be upon him) based upon Aeshah's question to him:� Whose right is greatest on a woman? He (peace and blessings of Allah be upon him) replied spontaneously, replied spontaneously. Similarly, when Allah's Messenger (peace and blessings of Allah be upon him) was asked, whose right is greatest on a man? He (peace and blessings of Allah be upon him) replied, It is his own mother�[50].

            A wife must not impose on her husband things that he cannot afford, or ask him for things that he is not capable to produce. A woman is also required to protect the wealth, the children and the lineage [by protecting herself and being completely chaste.] Additionally a wife must not leave her husband's home without his prior knowledge and approval. A wife is also, not allowed to let any person whom the husband hates, or dislikes to see in his home. This is based on the instructions given by Allah's Messenger (peace and blessings of Allah be upon him):� The best of woman is that whom if you look at her you will be pleased (to see), if you command her [to perform any lawful action] will obey you, and if you are absent, or away from her (house) she will protect and preserve your wealth and lineage�[51].

6. The Rights of Wife towards Her Husband

            Dowry: A wife is entitled for a dowry from her husband. A marriage contract is incomplete without it. A dowry is not to be forfeited, even if the wife forgives, except after the marriage contract is concluded. Upon completion of a marriage contract a wife may forfeit her right for dowry. This is based upon instructions of Allah (subhanahu wa ta'ala) in the Glorious Qur'�n, Sura Nisa (The Women) 4:4 the meaning of which is translated as:� And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer�.

            Equality and Fairness: These two principles are applied if a husband is having two or more wives. The wives of one man are entitled for fairness and equality of the husband. Thus, the husband who is married to more than one wife must provide equally to all his wives. We must offer them the same housing conditions, the same or comparable clothing and must offer them equal time to spend with each one of them. Otherwise, such a husband is doing injustice and he becomes unfair. This is based on the instruction of Allah's Messenger (peace and blessings of Allah be upon him):� He who acquires two wives and does not treat them both equally (or justly), on the Day of Judgement (such a husband) will appear with a slanted (paralyzed) side (of both of his sides: right or left)�[52].

            Financial Support: A husband is required to provide financial support to his wife, family and children. The husbands are required to provide suitable housing and living condition to their household. The husbands must provide all essential and basic requirements for his wife (wives) and the entire household and family members' living expenses, medical care, clothing and all basic needs. The husbands must provide to their families within their means and limits. This is based on the instructions of the verse of the Glorious Qur'�n, Sura al-Talaq (The Divorce) 65:7 the meaning of which is translated as:� Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief�.

            Equal time and intimate relationships: One of the most important rights of a wife towards her husband is to secure and provide a satisfactory level of intimate relationship and spend a fare amount of time with him and his family members. Islamic laws and teachings persist on his principle and capitalize heavily on it. This right of the wife, wives and family members must be fully maintained. A wife needs an affectionate husband to take care of her and fulfill her basic living needs. Otherwise, if the man does not provide necessary care and affections, the resultant situation may lead to destroy the marriage, May Allah protect.

            Protection of all the secrets of the wife: A husband must not disclose any of his wife's deficiencies or shortcomings. A husband must keep all what he sees and hears from his wife as a treasured secret that should not ever be disclosed or become a public consumption. All intimate relationship between a husband and wife in Islam must be cherished, protected and never be disclosed in public for any reason. Marital relationships are sacred relationships according to Islam and must not be tampered with. This is based on the instructions of Allah's Messenger (peace and blessings of Allah be upon him):� One of the worst positions in the sight of Allah on the Day of Judgement is that of a man [husband] who will have an intimate relationship with his [lawful] wife and then either of them discloses the secrets of his partner [spouse] in public�[53].

            Fair and kind treatment: A husband must extend just treatment to his wife/wives and household. A husband must demonstrate care, kindness and solve any problem within his means. A husband must forbear the deficiencies, temper of his wife and her shortcomings in order to seek the Pleasure of Allah I in both worlds. A husband must consult with his wife/wives concerning their life and future needs and plans. A husband must not demonstrate an authoritative opinion or a dominant attitude all the times. It is not necessary that decision of the husband must prevail all the time. A husband is required to secure and provide for his wife/wives and household all means of loving, peaceful and caring environment at home and outside. A husband is required to demonstrate his true love to his wife/wives and family members. A husband must be kind, considerate with his wife and children. This is based on the instructions of Allah's Messenger (peace and blessings of Allah be upon him):� The most complete faith of Believers are those who posses the best of character [attitudes and behavior]. Moreover, the best among you [Muslim] are those who are best to their wives�[54].

            Protection and Preservation: A husband must not place his wife or family members, or expose them to any dangerous or vicious situations. A husband must not allow his wife or family members to be in evil environment. This is based on the instructions of the verse of the Glorious Qur'�n, Sura Tahreem 66:6 the meaning of which is translated as:� Oh you who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded�.

            A husband must protect the private wealth, properties and personal financial assets of his wife. A husband must not take or abuse any of her personal funds without her prior approval. A husband must not do any transaction, which concerns his wife's finances without her consent.

7. The Rights to Children

            Children's rights are numerous. Essentially, they have the right to a decent and peaceful life as well as to good and worthy names. In addition, they are entitled to necessities of life, which includes affordable house and lawful food. In addition, they are entitled to useful education and proper upbringing. A such, they must receive good moral character as well as protection against all possible vices and bad habits such as: lying, cheating, theft, jealousy, deception and unkind attitudes towards parents. This is based on instructions given by Allah's Messenger (peace and blessings of Allah be upon him):� It is a sufficient sin to put to waste, those whom you support [this means, not to provide every possible care and proper upbringing]�[55].

            Furthermore, children are entitled for a just and equal treatment. No child should be given priority or any type of preference over the others in terms of gifts, grants, ownership or inheritance. Similarly, all children must be equally treated in terms of kind treatment and good behavior. An unfair treatment to children may result in bad behavior towards either or both parents in old age. Any unfair treatment to children may also causing hatred towards one another. This is based on the instruction of Allah's Messenger (peace and blessings of Allah be upon him) when a man came to ask him, � Oh Prophet of Allah! I want you to offer a share to one of my children and I want you to be a witness for that. Upon hearing this man's request, Allah's Messenger asked, Are you offering the gift to all of your children? The man who asked replied, No. I am not! Allah's Messenger commented, Then, seek someone else to witness your gift as I will not witness to an unjust and unfair situation. Be mindful [and Fear] of Allah. Be fair, just and equal in treatment of your children�[56].

8. The Rights towards Relatives

            Relatives or kindred have special importance. Islam exhorts kind attention to them. A wealthy Muslim, male or female, is obliged to assist his/her relatives. Priority should also be given to the near and the dear ones. Extended family members are next recipients of such kind treatment. According to the teachings of Islam, a Muslim must share the concerns of his kindred. Equally, he should share the pains and gains of his relatives. This is based on the instruction of the verse of the Glorious Qur'�n Sura Nisa (the Women) 4:1 the meaning of which is translated as:� Oh Mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom you demand your mutual (rights), and (reverence) the wombs (that bore you): for Allah ever watches over you�.

            In fact, Islam urges Muslims to be kind, to his family relatives although they are unkind to him. A Muslim is instructed to forgive his family members, even if they are revengeful to him. A Muslim is required to maintain closer relationships with his family members and even though they react contrary. This is based on the instructions of Allah's Messenger (peace and blessings of Allah be upon him):� A person who establishes a good wrapper with his family members is not the "Rewarded". The real good communicator [with his family relatives] is the person who is good to his relatives when they boycott his relationships with him�[57].

            Furthermore, Islam warned against boycotting the relationships with relatives and family members. Such sins fall in the category of major sins in Islam. This is based on the instructions of the verse of the Glorious Qur'�n, Sura Muhammad (peace and blessings of Allah be upon him), 47:22 the meaning of which is translated as:� Then, is it to be expected of you, if you were put in authority, that you will do mischief, in the land, and break your ties of kith and kin? Such are the men whom Allah has cursed for He has made them deaf and blinded their sight�.

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[29] Bukahri and Muslim, al-lulu wal-Marjan, Hadith No.884.
[30] Ibn Majah, Hadith No. 3423.
[31] Ibn abid-Dunya.
[32] Mosnad Ahmad, Hadith No.3946.
[33] Ibid., Hadith No.9588.
[34] Bukhari, Hadith No.2348.
[35] Bukhari, Hadith No.3036.
[36] AbuDaoud, Hadith No. 2050.
[37] Abu Dawoud, Hadith No.2263 and Nasaiee, 6:179.
[38] Zihar is the practice of saying to one's wife, 'You are declared unlawful to me like the back of my mother is.' This is an unlawful practice in Islam, which is banned from pre-Islamic Jahiliyyah society.
[39] This is a known title in the pre-Islamic Jahiliyyah society given to the person, or a group of people who surrender themselves as loyal followers to a tribe or a clan, although they do not belong to them, for the sake of protection and seeking their support. Those individuals do not have the same class, category or rights as the original tribe or clan members.
[40] AbuDaoud,6:181.
[41] Abu Dawoud, Hadith No.1984 and Tirmithee Hadith No.2091.
[42] Tirmithee.
[43] AbuDaoud, Hadith No.3477.
[44] Sahih Bukahri, Hadith No.2238 and Sahih Muslim, Hadith No.2586.
[45] Sahih Bukahri, Hadith No.1337.
[46] Tabranee.
[47] Bukhari, Hadith No.3461 and Tirmithee, Hadith No.2669.
[48] Trimithee, Hadith No.1962.
[49] Bukhari Hadith No.2227, Muslim Hadith No.2584 and Tirmithee, Hadith No.1959.
[50] Al-Hakem.
[51] Ibn Majah, Hadith No.1862.
[52] Nasaiee,7:63.
[53] Muslim, Hadith No.1437.
[54] Trimithee, Hadith No.1162.
[55] Abu Dawood, Hadith No.1692.
[56] Bukhari and Muslim, Lulu and Morjan, Hadith No.149.
[57] Bukhari, Hadith No.5645.